因明入正理論疏 2.93

2.93

述曰：前已偏句一有一無，今兩俱無，故亦是過。成劫之末有外道出，名嗢露迦，此云鵂鶹。晝藏夜出，遊行乞利，人以為名。舊云優婁佉，訛也。後因夜遊驚傷產婦，遂收場碾米齊食之，因此亦號為蹇拏僕，云食米齊仙人。舊云蹇拏陀，訛也。亦云吠世史迦，此云勝論，古云鞞世師、衛世師皆訛也。造《六句論》，諸論中勝，或勝人造，故名勝論。此說六句：一實；二德；三業；四有，《十句論》中亦名為同，《俱舍論》名總同句義；五同異，《十句論》名俱分；六和合。實有九種，謂地、水、火、風、空、時、方、我、意。德有二十四，謂色、味、香、觸、數、量、別性、合、離、彼性、此性、覺、樂、苦、欲、瞋、勤勇、重性、液性、潤性、法、非法、行、聲。業有五，謂取、捨、屈、伸、行。有體是一，實、德、業三同一有故。同異體多，實、德、業三各有總別之同異故。和合唯一，能令實等不相離相屬之法故。十八部中上首名戰達羅，此云慧月，造《十句論》，此六加四，謂異、有能、無能、無說，廣如勝論宗《十句論》并《唯識疏解》。彼說地、水各並有十四德，火有十一，風有九德，空有六德，時、方各五。我有十四德，謂數、量、別性、合、離、覺、樂、苦、欲、瞋、勤勇、法、非法、行。意有八德。和合因緣者，《十句論》云：「我云何？謂是覺、樂、苦、欲、瞋、勤勇、法、非法、行等和合因緣，起智為相名我。」謂和合性和合諸德，與我合時，我為和合因緣，和合始能和合，令德與我合。不爾便不能。我之有法此已不成，和合因緣此亦非有，故法、有法兩俱不成。此中不偏取和合，亦不偏取因緣，總取和合之因緣，故名不成。不爾，便成自亦許有。

Commentary: Previously, in the one-sided alternatives, one existed and one did not; now both are absent, so it is also a flaw. At the end of the formation kalpa, a non-Buddhist teacher appeared named Ulūka, which translates as 'owl.' Hiding by day and coming out by night, he wandered begging for alms, so people took it as his name. The old transcription was Youluxu, which was erroneous. Later, because he wandered by night and startled and harmed a woman in labor, he went about gathering and eating grain-meal from threshing floors; hence he was also called Kaṇabhuk, meaning the grain-eating ascetic. The old transcription was Kaṇāda, which was erroneous. He is also called Vaiśeṣika, which translates as 'superior doctrine'; the old transcriptions Beisheshe and Weisheshishi were both erroneous. He composed the Treatise on the Six Categories, which was superior among treatises, or was composed by an eminent person, hence the name 'Vaiśeṣika.' This teaches six categories: first, substance (dravya); second, quality (guṇa); third, motion (karma); fourth, existence (bhāva/sattā), also named 'commonality (sāmānya)' in the Daśapadārthī, and called the 'universal common category' in the Abhidharmakośa; fifth, commonality and particularity (sāmānya-viśeṣa), named 'shared division' in the Daśapadārthī; sixth, inherence (samavāya). Substances are of nine kinds: earth, water, fire, wind, ether, time, space, self, and mind. Qualities are twenty-four: color, taste, odor, touch, number, measure, separateness, conjunction, disjunction, posteriority, priority, cognition, pleasure, pain, desire, aversion, effort, heaviness, fluidity, viscidity, merit, demerit, disposition, and sound. Motions are five: upward throwing, downward throwing, contraction, expansion, and locomotion. Existence is one in essence, because substance, quality, and motion share one identical existence. Commonality and particularity are multiple in essence, because substance, quality, and motion each have their general and specific commonalities and particularities. Inherence is singular, being the dharma that causes substance and so forth to be inseparable and intimately connected. Among the eighteen sub-schools, the leader named Candramati, which translates as 'Moon of Wisdom,' composed the Daśapadārthī; adding four to these six, namely particularity (viśeṣa), potentiality (sāmarthya), non-potentiality (asāmarthya), and non-existence (abhāva), as explained at length in the Vaiśeṣika Daśapadārthī and the commentary on the Vijñaptimātratā. They say that earth and water each possess fourteen qualities; fire has eleven; wind has nine; ether has six; time and space each have five. The self has fourteen qualities: number, measure, separateness, conjunction, disjunction, cognition, pleasure, pain, desire, aversion, effort, merit, demerit, and disposition. Mind has eight qualities. As for 'inherence cause,' the Daśapadārthī states: 'What is the self? It is that which serves as the inherence cause for cognition, pleasure, pain, desire, aversion, effort, merit, demerit, disposition, and so forth, having the origination of knowledge as its characteristic; this is called the self.' This means that when the nature of inherence combines the qualities and unites them with the self, the self serves as the inherence cause, and inherence is then able to inhere, causing the qualities to combine with the self. Otherwise it could not. The subject of 'self' is here already unestablished, and the 'inherence cause' also does not exist here; thus both the dharma and the dharmin are unestablished. Here one does not take inherence alone, nor does one take cause alone, but takes the inherence cause collectively; hence it is called unestablished. Otherwise, it would turn out that oneself also accepts it.